50 Key Concepts in Theology

Inclusive Theology
Theology that emphasises the openness of God towards all creation and
values such as hospitality, generosity and acceptance.
A basic issue in Christian theology since the earliest times has been the
question of who should be included in (and who should be excluded from) the
Church. This issue has come to the fore in recent decades over questions such
as the role of women, lesbians and gay men within the Church, and whether
non-Christian religions can also lead people to God.
But our current concerns need to be understood in terms of the wider
history of inclusive theology. It is not, as its detractors argue, a modern
invention, but a crucial strand in Christian thinking since the earliest times.
The issue of inclusion first arises in the pages of the New Testament.
Jesus, in conversation with a Syro-Phoenician woman (Mark 7), appears to
say that his ministry is only for the Jews, but is persuaded to reach out to a
gentile woman and her child. The early Church also faced a fundamental issue
of inclusion, which is recorded in Galatians 2. Hitherto the Church had seen
itself as an offshoot of Judaism and had retained many Jewish customs,
including circumcision. St Paul argued successfully that the essence of
Christianity is faith in Jesus, not conformity to traditions and regulations.
Thus the Church took an historic step towards greater inclusion, accepting the
full membership of non-Jews.
The early Church also had to wrestle with the question of those who had
died before the birth of Christ. These people had not heard the teaching of
Jesus and were apparently unfairly excluded from salvation. The first letter of
Peter imagines that Christ preached to the imprisoned souls of the dead,
giving them a chance to accept salvation. This explanation may not sound
very believable to modern ears, but it reflects the inclusive instincts of the
earliest Christian theologians.
In the second and third centuries the Church faced the question of
inclusion again, this time in disputes with the Gnostics about the theology of
creation. Whereas the Gnostics saw the world as divided into good and evil,
Irenaeus and Augustine argued that everything created by God is necessarily
good. This was an extremely difficult case to make when the world clearly
appears to contain both good and bad people, suffering and happiness. But the
Church Fathers resisted the Gnostics tooth and nail, knowing that a dualistic
view of creation could easily be used to demonise whole categories of â
€˜evil’ people and thereby justify violence against them. The orthodoxy

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that prevailed insisted on a radically inclusive view of creation and the
inherent goodness of every creature.
Augustine was inclusive on another major theological issue. He argued
against the Donatists, a hard-line sect who would have no truck with those
Christian clergy who had renounced their faith during the persecution of the
Church by the Emperor Diocletian (303–305). Augustine pleaded
successfully for forgiveness, and argued that the office of errant ministers
could not be invalidated by their personal conduct.
His inclusive outlook can be found elsewhere in the writings of the
Church Fathers. Justin Martyr argued that human reason can guide non-
Christians to God; Irenaeus emphasised the universalism (catholicity) of the
Christian Church and its appeal to all people, not just the select few; Origen
believed that all people (even the devil) would be saved by God’s mercy
in the fullness of time.
In the modern period the most important inclusive theologian was Karl
Rahner, who argued that it is possible for anyone to be an ‘anonymous
Christian’: ‘Anonymous Christianity means that a person lives in the
grace of God and attains salvation outside of explicitly constituted
Christianity â€¦ Let us say, a Buddhist monk â€¦ who, because he follows his
conscience, attains salvation and lives in the grace of God; of him I must say
that he is an anonymous Christian’ (Karl Rahner in Dialogue:
Conversations and Interviews 1965–1982, Crossroad, 1986, p. 15).
In the face of contemporary Gnosticism and exclusivism, the task for
inclusive theology is to keep articulating the historic teaching of the Church:
that all humanity is created in God’s image; that God’s grace and
forgiveness are limitless; that human love and reason are both universal and
God-given; and that God’s vision for the future is an inclusive community
that Jesus called â€˜the kingdom’.
THINKERS
James Alison (1959– ): a gay, Roman Catholic theologian powerfully
influenced by René Girard. Alison sees the issue of inclusion in the context
of a theology of human brokenness and violence. All humanity is included
both in the reality of original sin and in the reality of God’s forgiveness,
exemplified in the resurrection.
Justin Martyr (100?–165?) argued for the inclusion of Socrates and
other ancient thinkers who were able to understand Christ as Logos without
knowing Jesus personally.

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St Paul (3–65) argued that the ‘unknown god’ intuited by the
Athenians was the same as the Christian God (Acts 17:23), thereby providing
the theological basis for a faith that includes even those who are not
confessing Christians.
Francis Petrarch (1304–74): a Renaissance poet whose poem Africa
provoked controversy about Christian inclusiveness. Petrarch was criticised
for making the speech of a Carthaginian character called ‘Mago’ too
Christian. Petrarch offered a passionate defence: â€˜What, I pray, is Christian
here, and not simply universally human? … What else but grief and
lamentation and remorse of a man at the point of death? â€¦ one does not have
to be a Christian to recognise one’s errors and sins and feel shame and
remorse … A Christian knows whom to confess his faults, and how to
confess them; but awareness of them and the pricks of conscience and
repentance and self-accusation – all that is within the capacity of any
rational being.’
IDEAS
Feminist theology: see separate entry.
Gender-inclusive language: the use of language that does not exclude or
demean women: for example, using ‘Godself’ instead of ‘himselfâ
€™ as the reflexive pronoun for God.
General revelation: a term used to describe the revelation which is
accessible to everyone, of every religion and none.
Lesbian and gay theology: theology arising out of the experience of
lesbians and gay men.
Liberation theology: see separate entry.
Queer theology: theology that challenges all received norms in gender
and sexuality.
BOOKS
Steven Shakespeare and Hugh Rayment-Pickard, The Inclusive God,
(SCM/Canterbury Press, 2006)
Elizabeth Stuart, Lesbian and Gay Theologies (Ashgate, 2003)

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Kairos
A view of time as a series of moments or opportunities.
Kairos is an ancient Greek term used by Jesus and St Paul to mean ‘the
right time’. The early Church, and Jesus himself, believed that the end of the
world was imminent and that Jesus’ appearance was the kairos moment
around which the fate of the cosmos would turn.
In ancient thought Kairos was a mythical figure: a young man, usually
naked, with winged feet and long hair hanging over his face. In some cases he
is shown fleeing from a crowd who are trying to grasp him by the forelock.
Kairos is often depicted carrying a pair of scales to show that we must use our
judgement in order to make the best of life’s fleeting opportunities, because
time is a series of windows for human decision, action and responsibility.
There was, we are told, a statue to Kairos outside the stadium at Olympia.
This was a reminder to the athletes to ‘seize their moment’.
In the Bible the concept of kairos is contrasted with the view of time as
chronos. Chronos is clock time, the sweep of events from past to future.
Kairos is the opposite of chronos: it is not time in general, but particular
moments of time – the ‘hours’, ‘days’, ‘seasons’ of history. If chronos refers
to time as a continuous line, then kairos refers to specific points on the line.
The most famous description of kairos time in the Old Testament is the
passage in Ecclesiates 3 that says there is a ‘season for everything, and a time
for every matter under heaven … a time to weep, and a time to laugh; a time
to mourn, and a time to dance … God has made everything beautiful in its
time.’ So the wisdom of time is knowing what each moment is for.
When Jesus talks about time, he uses the word kairos rather than chronos.
In the Sermon on the Mount, for example, he tells us to take each day as it
comes: ‘Consider the lilies of the field, how they grow; they neither toil nor
spin’ (Matt. 6:28). But Jesus also uses kairos to refer to the importance of his
own appearance in human history: his life, death and resurrection is a kairos,
a unique opportunity for humanity, if only we have the wisdom to seize it.
The view of time as kairos, or special moments of significance, is
common among mystics and poets. Jean Pierre de Caussade’s concept of ‘the
sacrament of the present moment’ described grace in terms of God’s gift to us
of time. T. S. Eliot and R. S. Thomas were both fascinated by the idea of time
as the present moment.
For the existentialists also, the immediate present was significant as the
place where human existence happens. Søren Kierkegaard wrote about the

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importance of the moment of existential decision, an idea which Martin
Heidegger developed into his own ‘moment of vision’ (Augenblick) when our
existential situation becomes clear to us.
The view of time as kairos is now extremely widespread both in New
Age religions and in popular Christian spirituality. A recent book by Eckhart
Tolle called The Power of Now was an international best-seller. This fits in
with the general trend in late capitalist cultures towards individualised and
privatised religion.
THINKERS
Aristotle (384–322 bc) argued that the moving ‘now’ is the basis of all
time.
St Augustine (354–430) was the first Christian theologian to attempt a
theology of time. In his Confessions Augustine concluded that the past and
the future are not real and that the only real time is ‘the present’. However,
since the present can always be divided into a smaller duration, he concluded
that ‘the present’ cannot be determined. Thus time is a mystery that only God
can fathom.
Jean-Pierre de Caussade (1675–1751): an eighteenth-century Jesuit
whose Self-abandonment to Divine Providence put forward the doctrine of
‘the sacrament of the present moment’: ‘What God ordains for each moment
is what is most holy, best and most divine for us. All we need to know is how
to recognise his will in the present moment.’
T. S. Eliot (1888–1965): a Christian poet whose Four Quartets affirms the
vision of history as ‘a pattern of timeless moments’.
R. S. Thomas (1913–2000): a Welsh priest and poet who saw ‘the
moment’ as a special aspect of time: ‘the moment is history’s navel and round
it the worlds spin’. For Thomas the task of religion is to find ‘love’s moment
in a world in servitude to time’.
Lysippos of Sikyon (fourth century bc): a sculptor whose statue of Kairos
carried this epigram: ‘“And who are you, Kairos, who subdues all things, and
why do you stand on tip-toe?” “I am ever running.”’
Friedrich Nietzsche (1844–1900) regarded the whole of the cosmos as a
series of moments in an endless circulation which he called ‘the eternal return
of the same’.
IDEAS

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Epiphany: a Greek word meaning a moment of disclosure or ‘showing’.
‘Epiphany’ is used in a religious sense to describe a moment of divine
revelation – and the appearance of the magi at Bethlehem is referred to as The
Epiphany. But others, such as James Joyce, have used ‘epiphany’ in a secular
sense to mean a moment of perception and insight.
Phronesis: a term, coined by the Greek philosopher Isocrates, for the
‘practical insight’ required to use each opportunity in life to the best
advantage. As Cicero put it, ‘In an oration, as in life, nothing is harder to
determine than what is appropriate.’
BOOKS
Phillip Sipora and James Baumlin (eds.), Rhetoric and Kairos: Essays in
History, Theory and Praxis (State University of New York Press, 2002)
Hugh Rayment-Pickard, The Myths of Time (DLT, 2004)

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